The
Righteousness of Faith
1]
The third controversy which has arisen among some theologians
of the Augsburg Confession is concerning the righteousness
of Christ or of faith, which God imputes by grace, through
faith, to poor sinners for righteousness.
2]
For one side has contended that the righteousness of faith,
which the apostle calls the righteousness of God, is God's
essential righteousness, which is Christ Himself as the
true, natural, and essential Son of God, who dwells in
the elect by faith and impels them to do right, and thus
is their righteousness, compared with which righteousness
the sins of all men are as a drop of water compared with
the great ocean.
3]
Over against this, others have held and taught that Christ
is our righteousness according to His human nature alone.
4]
In opposition to both these parties it has been unanimously
taught by the other teachers of the Augsburg Confession
that Christ is our righteousness not according to His
divine nature alone, nor according to His human nature
alone, but according to both natures; for He has redeemed,
justified, and saved us from our sins as God and man,
through His complete obedience; that therefore the righteousness
of faith is the forgiveness of sins, reconciliation with
God, and our adoption as God's children only on account
of the obedience of Christ, which through faith alone,
out of pure grace, is imputed for righteousness to all
true believers, and on account of it they are absolved
from all their unrighteousness.
5]
Besides this [controversy] there have been still other
disputes caused and excited on account of the Interim
[on occasion of the formula of the Interim or of Interreligion],
and otherwise, concerning the article of justification,
which will hereafter be explained in antithesi, that is,
in the enumeration of those errors which are contrary
to the pure doctrine in this article.
6]
This article concerning justification by faith (as the
Apology says) is the chief article in the entire Christian
doctrine, without which no poor conscience can have any
firm consolation, or can truly know the riches of the
grace of Christ, as Dr. Luther also has written: If this
only article remains pure on the battlefield, the Christian
Church also remains pure, and in goodly harmony and without
any sects; but if it does not remain pure, it is not possible
that any error or fanatical spirit can be resisted. (Tom.
5, Jena, p. 159.) 7] And concerning this article
especially Paul says that a little leaven leaveneth the
whole lump. Therefore, in this article he urges with so
much zeal and earnestness the particulas exclusivas, that
is, the words whereby the works of men are excluded (namely,
without Law, without works, by grace [freely], Rom. 3,
28; 4, 5; Eph. 2, 8. 9), in order to indicate how highly
necessary it is that in this article, aside from [the
presentation of] the pure doctrine, the antithesis, that
is, all contrary dogmas, be stated separately, exposed,
and rejected by this means.
8]
Therefore, in order to explain this controversy in a Christian
way by means of God's Word, and, by His grace, to settle
it, our doctrine, faith, and confession are as follows:
9]
Concerning the righteousness of faith before God we believe,
teach, and confess unanimously, in accordance with the
comprehensive summary of our faith and confession presented
above, that poor sinful man is justified before God, that
is, absolved and declared free and exempt from all his
sins, and from the sentence of well-deserved condemnation,
and adopted into sonship and heirship of eternal life,
without any merit or worth of our own, also without any
preceding, present, or any subsequent works, out of pure
grace, because of the sole merit, complete obedience,
bitter suffering, death, and resurrection of our Lord
Christ alone, whose obedience is reckoned to us for righteousness.
10]
These treasures are offered us by the Holy Ghost in the
promise of the holy Gospel; and faith alone is the only
means by which we lay hold upon, accept, and apply, and
appropriate them to ourselves. 11] This faith is
a gift of God, by which we truly learn to know Christ,
our Redeemer, in the Word of the Gospel, and trust in
Him, that for the sake of His obedience alone we have
the forgiveness of sins by grace, are regarded as godly
and righteous by God the father, and are eternally saved.
12] Therefore it is considered and understood to
be the same thing when Paul says that we are justified
by faith, Rom. 3, 28, or that faith is counted to us for
righteousness, Rom. 4, 5, and when he says that we are
made righteous by the obedience of One, Rom. 5, 19, or
that by the righteousness of One justification of faith
came to all men, Rom. 5, 18. 13] For faith justifies,
not for this cause and reason that it is so good a work
and so fair a virtue, but because it lays hold of and
accepts the merit of Christ in the promise of the holy
Gospel; for this must be applied and appropriated to us
by faith, if we are to be justified thereby. 14]
Therefore the righteousness which is imputed to faith
or to the believer out of pure grace is the obedience,
suffering, and resurrection of Christ, since He has made
satisfaction for us to the Law, and paid for [expiated]
our sins. 15] For since Christ is not man alone,
but God and man in one undivided person, He was as little
subject to the Law, because He is the Lord of the Law,
as He had to suffer and die as far as His person is concerned.
For this reason, then, His obedience, not only in suffering
and dying, but also in this, that He in our stead was
voluntarily made under the Law, and fulfilled it by this
obedience, is imputed to us for righteousness, so that,
on account of this complete obedience, which He rendered
His heavenly Father for us, by doing and suffering, in
living and dying, God forgives our sins, regards us as
godly and righteous, and eternally saves us. 16]
This righteousness is offered us by the Holy Ghost through
the Gospel and in the Sacraments, and is applied, appropriated,
and received through faith, whence believers have reconciliation
with God, forgiveness of sins, the grace of God sonship,
and heirship of eternal life.
17]
Accordingly, the word justify here means to declare righteous
and free from sins, and to absolve one from eternal punishment
for the sake of Christ's righteousness, which is imputed
by God to faith, Phil. 3, 9. For this use and understanding
of this word is common in the Holy Scriptures of the Old
and the New Testament. Prov. 17, 15: He that justifieth
the wicked, and he that condemneth the just, even they
both are abomination to the Lord. Is. 5, 23: Woe unto
them which justify the wicked for reward, and take away
the righteousness of the righteous from him! Rom. 8, 33:
Who shall lay anything to the charge of God's elect? It
is God that justifieth, that is, absolves from sins and
acquits.
18]
However, since the word regeneratio, regeneration, is
sometimes employed for the word iustificatio, justification,
it is necessary that this word be properly explained,
in order that the renewal which follows justification
of faith may not be confounded with the justification
of faith, but that they may be properly distinguished
from one another.
19]
For, in the first place, the word regeneratio, that is,
regeneration, is used so as to comprise at the same time
the forgiveness of sins for Christ's sake alone, and the
succeeding renewal which the Holy Ghost works in those
who are justified by faith. Then, again, it is [sometimes]
used pro remissione peccatorum et adoptione in filios
Dei, that is, so as to mean only the remission of sins,
and that we are adopted as sons of God. And in this latter
sense the word is much and often used in the Apology,
where it is written: Iustificatio est regeneratio, that
is, Justification before God is regeneration. St. Paul,
too, has employed these words as distinct from one another,
Titus 3, 5: He saved us by the washing of regeneration
and renewal of the Holy Ghost. 20] As also the
word vivificatio, that is, making alive, has sometimes
been used in a like sense. For when man is justified through
faith (which the Holy Ghost alone works), this is truly
a regeneration, because from a child of wrath he becomes
a child of God, and thus is transferred from death to
life, as it is written: When we were dead in sins, He
hath quickened us together with Christ, Eph. 2, 5. Likewise:
The just shall live by faith, Rom. 1, 17; Hab. 2, 4. In
this sense the word is much and often used in the Apology.
21]
But again, it is often taken also for sanctification and
renewal, which succeeds the righteousness of faith, as
Dr. Luther has thus used it in his book concerning the
Church and the Councils, and elsewhere.
22]
But when we teach that through the operation of the Holy
Ghost we are born anew and justified, the sense is not
that after regeneration no unrighteousness clings any
more to the justified and regenerate in their being and
life, but that Christ covers all their sins which nevertheless
in this life still inhere in nature with His complete
obedience. But irrespective of this they are declared
and regarded godly and righteous by faith and for the
sake of Christ's obedience (which Christ rendered the
Father for us from His birth to His most ignominious death
upon the cross), although, on account of their corrupt
nature, they still are and remain sinners to the grave
[while they bear about this mortal body]. Nor, on the
other hand, is this the meaning, that without repentance,
conversion, and renewal we might or should yield to sins,
and remain and continue in them.
23]
For true [and not feigned] contrition must precede; and
to those who, in the manner stated, out of pure grace,
for the sake of the only Mediator, Christ, without any
works and merit, are righteous before God, that is, are
received into grace, the Holy Ghost is also given, who
renews and sanctifies them, and works in them love to
God and to their neighbor. But since the incipient renewal
is imperfect in this life, and sin still dwells in the
flesh, even in the regenerate, the righteousness of faith
before God consists in the gracious imputation of the
righteousness of Christ, without the addition of our works,
so that our sins are forgiven us and covered, and are
not imputed, Rom. 4, 6ff
24]
But here very good attention must be given with especial
diligence, if the article of justification is to remain
pure, lest that which precedes faith, and that which follows
after it, be mingled together or inserted into the article
of justification as necessary and belonging to it, because
it is not one or the same thing to speak of conversion
and of justification.
25]
For not everything that belongs to conversion belongs
likewise to the article of justification, in and to which
belong and are necessary only the grace of God, the merit
of Christ, and faith, which receives this in the promise
of the Gospel, whereby the righteousness of Christ is
imputed to us, whence we receive and have forgiveness
of sins, reconciliation with God, sonship, and heirship
of eternal life.
26]
Therefore true, saving faith is not in those who are without
contrition and sorrow, and have a wicked purpose to remain
and persevere in sins; but true contrition precedes, and
genuine faith is in or with true repentance [justifying
faith is in those who repent truly, not feignedly].
27]
Love is also a fruit which surely and necessarily follows
true faith. For the fact that one does not love is a sure
indication that he is not justified, but is still in death,
or has lost the righteousness of faith again, as John
says, 1 John 3, 14. But when Paul says, Rom. 3, 28: We
are justified by faith without works, he indicates thereby
that neither the contrition that precedes, nor the works
that follow, belong in the article or transaction of justification
by faith. For good works do not precede justification,
but follow it, and the person must first be justified
before he can do good works.
28]
In like manner also renewal and sanctification, although
it is also a benefit of the Mediator, Christ, and a work
of the Holy Ghost, does not belong in the article or affair
of justification before God, but follows the same since,
on account of our corrupt flesh, it is not entirely perfect
and complete in this life, as Dr. Luther writes well concerning
this in his beautiful and large exposition of the Epistle
to the Galatians, in which he says as follows: 29]We
concede indeed that instruction should be given also concerning
love and good works, yet in such a way that this be done
when and where it is necessary, namely, when otherwise
and outside of this matter of justification we have to
do with works. But here the chief matter dealt with is
the question, not whether we should also do good works
and exercise love, but by what means we can be justified
before God, and saved. And here we answer thus with St.
Paul: that we are justified by faith in Christ alone,
and not by the deeds of the Law or by love. Not that we
hereby entirely reject works and love, as the adversaries
falsely slander and accuse us, but that we do not allow
ourselves to be led away, as Satan desires, from the chief
matter with which we have to do here to another and foreign
affair which does not at all belong to this matter. Therefore,
whereas, and as long as we are occupied with this article
of justification, we reject and condemn works, since this
article is so constituted that it can admit of no disputation
or treatment whatever regarding works; therefore in this
matter we cut short all Law and works of the Law. So far
Luther.
30]
In order, therefore, that troubled hearts may have a firm,
sure consolation, also, that due honor be given to the
merit of Christ and the grace of God, the Scriptures teach
that the righteousness of faith before God consists alone
in the gracious [gratuitous] reconciliation or the forgiveness
of sins, which is presented to us out of pure grace, for
the sake of the only merit of the Mediator, Christ, and
is received through faith alone in the promise of the
Gospel. In like manner, too, in justification before God
faith relies neither upon contrition nor upon love or
other virtues, but upon Christ alone, and in Him upon
His complete obedience by which He has fulfilled the Law
for us, which [obedience] is imputed to believers for
righteousness.
31]
Moreover, neither contrition nor love or any other virtue,
but faith alone is the sole means and instrument by which
and through which we can receive and accept the grace
of God, the merit of Christ, and the forgiveness of sins,
which are offered us in the promise of the Gospel.
32]
It is also correctly said that believers who in Christ
through faith have been justified, have in this life first
the imputed righteousness of faith, and then also the
incipient righteousness of the new obedience or of good
works. But these two must not be mingled with one another
or be both injected at the same time into the article
of justification by faith before God. For since this incipient
righteousness or renewal in us is incomplete and impure
in this life because of the flesh, the person cannot stand
with and by it [on the ground of this righteousness] before
God's tribunal, but before God's tribunal only the righteousness
of the obedience, suffering, and death of Christ, which
is imputed to faith, can stand, so that only for the sake
of this obedience is the person (even after his renewal,
when he has already many good works and lives the best
[upright and blameless] life) pleasing and acceptable
to God, and is received into adoption and heirship of
eternal life.
33]
Here belongs also what St. Paul writes Rom. 4, 3, that
Abraham was justified before God by faith alone, for the
sake of the Mediator, without the cooperation of his works,
not only when he was first converted from idolatry and
had no good works, but also afterwards, when he had been
renewed by the Holy Ghost, and adorned with many excellent
good works, Gen. 15, 6; Heb. 11, 8. And Paul puts the
following question, Rom. 4, 1ff : On what did Abraham's
righteousness before God for everlasting life, by which
he had a gracious God, and was pleasing and acceptable
to Him, rest at that time?
34]
This he answers: To him who worketh not, but believeth
on Him that justifieth the ungodly, his faith is counted
for righteousness; as David also, Ps. 32, 1, speaks of
the blessedness of the man to whom God imputes righteousness
without works. 35] Hence, even though the converted
and believing [in Christ] have incipient renewal, sanctification,
love, virtue, and good works, yet these neither can nor
should be drawn into, or mingled with, the article of
justification before God, in order that the honor due
Him may remain with Christ the Redeemer, and tempted consciences
may have a sure consolation, since our new obedience is
incomplete and impure.
36]
And this is the meaning of the Apostle Paul when in this
article he urges so diligently and zealously the particulas
exclusivas, that is, the words by which works are excluded
from the article of justification: absque operibus, sine
lege, gratis, non ex operibus, that is, by grace, without
merit, without works, not of works. These exclusivae are
all comprised in the expression: By faith alone in Christ
we are justified before God and saved. For thereby works
are excluded, not in the sense that a true faith can exist
without contrition, or that good works should, must, and
dare not follow true faith as sure and indubitable fruits,
or that believers dare not nor must do anything good;
but good works are excluded from the article of justification
before God, so that they must not be drawn into, woven
into, or mingled with the transaction of the justification
of the poor sinner before God as necessary or belonging
thereto. And the true sense of the particulae exclusivae
in articulo iustificationis, that is, of the aforementioned
terms, in the article of justification, consists in the
following, and they should also be urged in this article
with all diligence and earnestness [on account of these
reasons]:
37]
1. That thereby [through these particles] all our own
works, merit, worthiness, glory, and confidence in all
our works are entirely excluded in the article of justification
so that our works shall not be constituted or regarded
as either the cause or the merit of justification, neither
entirely, nor half, nor in the least part, upon which
God could or ought to look, or we to rely in this article
and action.
38]
2. That this remain the office and property of faith alone,
that it alone, and nothing else whatever, is the means
or instrument by and through which God's grace and the
merit of Christ in the promise of the Gospel are received,
apprehended, accepted, applied to us, and appropriated;
and that from this office and property of such application
or appropriation love and all other virtues or works are
excluded.
39]
3. That neither renewal, sanctification, virtues nor good
works are tamquam forma aut pars aut causa iustificationis,
that is, our righteousness before God, nor are they to
be constituted and set up as a part or cause of our righteousness,
or otherwise under any pretext, title, or name whatever
to be mingled in the article of justification as necessary
and belonging thereto; but that the righteousness of faith
consists alone in the forgiveness of sins out of pure
grace, for the sake of Christ's merit alone; which blessings
are offered us in the promise of the Gospel, and are received,
accepted, applied, and appropriated by faith alone.
40]
In the same manner the order also between faith and good
works must abide and be maintained, and likewise between
justification and renewal, or sanctification.
41]
For good works do not precede faith, neither does sanctification
precede justification. But first faith is kindled in us
in conversion by the Holy Ghost from the hearing of the
Gospel. This lays hold of God's grace in Christ, by which
the person is justified. Then, when the person is justified,
he is also renewed and sanctified by the Holy Ghost, from
which renewal and sanctification the fruits of good works
then follow. Et haec non ita divelluntur, quasi vera fides
aliquando et aliquamdiu stare possit cum malo proposito,
sed ordine causarum et effectuum, antecedentium et consequentium,
ita distribuuntur. Manet enim, quod Lutherus recte dicit:
Bene conveniunt et sunt connexa inseparabiliter fides
et opera; sed sola fides est, quae apprehendit benedictionem
sine operibus, et tamen nunquam est sola. That is: This
should not be understood as though justification and renewal
were sundered from one another in such a manner that a
genuine faith sometimes could exist and continue for a
time together with a wicked intention, but hereby only
the order [of causes and effects, of antecedents and consequents]
is indicated, how one precedes or succeeds the other.
For what Luther has correctly said remains true nevertheless:
Faith and good works well agree and fit together [are
inseparably connected]; but it is faith alone, without
works, which lays hold of the blessing; and yet it is
never and at no time alone. This has been set forth above.
42]
Many disputations also are usefully and well explained
by means of this true distinction, of which the Apology
treats in reference to the passage James 2, 20. For when
we speak of faith, how it justifies, the doctrine of St.
Paul is that faith alone, without works, justifies, Rom.
3, 28, inasmuch as it applies and appropriates to us the
merit of Christ, as has been said. But if the question
is, wherein and whereby a Christian can perceive and distinguish,
either in himself or in others, a true living faith from
a feigned and dead faith, (since many idle, secure Christians
imagine for themselves a delusion in place of faith, while
they nevertheless have no true faith,) the Apology gives
this answer: James calls that dead faith where good works
and fruits of the Spirit of every kind do not follow.
And to this effect the Latin edition of the Apology says:
Iacobus recte negat, nos tali fide iustificari, quae est
sine operibus, hoc est, quae mortua est. That is: St.
James teaches correctly when he denies that we are justified
by such a faith as is without works, which is dead faith.
43]
But James speaks, as the Apology says, concerning the
works of those who have already been justified through
Christ, reconciled with God, and obtained forgiveness
of sins through Christ. But if the question is, whereby
and whence faith has this, and what appertains to this
that it justifies and saves, it is false and incorrect
to say: Fidem non posse iustificare sine operibus; vel
fidem, quatenus caritatem, qua formatur, coniunctam habet,
iustificare; vel fidei, ut iustificet, necessariam esse
praesentiam bonorum operum; vel bona opera esse causam
sine qua non, quae per particulas exclusivas ex articulo
iustificationis non excludantur. That is: That faith cannot
justify without works; or that faith justifies or makes
righteous, inasmuch as it has love with it, for the sake
of which love this is ascribed to faith [it has love with
it, by which it is formed]; or that the presence of works
with faith is necessary if otherwise man is to be justified
thereby before God; or that the presence of good works
in the article of justification, or for justification,
is needful, so that good works are a cause without which
man cannot be justified, and that they are not excluded
from the article of justification by the particulae exclusivae:
absque operibus etc., that is, when St. Paul says: without
works. For faith makes righteous only inasmuch as and
because, as a means and instrument, it lays hold of, and
accepts, the grace of God and the merit of Christ in the
promise of the Gospel.
44]
Let this suffice, according to the plan of this document,
as a summary explanation of the doctrine of justification
by faith, which is treated more at length in the above-mentioned
writings. From these, the antithesis also, that is, the
false contrary dogmas, are manifest, namely, that in addition
to the errors recounted above also the following and similar
ones, which conflict with the explanation now published,
must be censured, exposed, and rejected, as when it is
taught:
45]
1. That our love or good works are a merit or cause of
justification before God, either entirely or at least
in part.
46]
2. Or that by good works man must render himself worthy
and fit that the merit of Christ may be imparted to him.
47]
3. Vel formalem nostram iustitiam coram Deo esse inhaerentem
nostram novitatem seu caritatem; that is, that our real
righteousness before God is the love or renewal which
the Holy Ghost works in us, and which is in us.
48]
4. Or that two things or parts belong to the righteousness
of faith before God in which it consists, namely, the
gracious forgiveness of sins, and then, secondly, also
renewal or sanctification.
49]
5. Item, fidem iustificare tantum initialiter, vel partialiter,
vel principaliter; et novitatem vel caritatem nostram
iustificare etiam coram Deo vel completive, vel minus
principaliter (that is, that faith justifies only initially,
either in part or primarily, and that our newness or love
justifies even before God, either completively or secondarily).
50]
6. Item, credentes coram Deo iustificari vel coram Deo
iustos esse simul et imputatione et inchoatione, vel partim
imputatione, partim inchoatione novae obedientiae (that
is, also that believers are justified before God, or are
righteous before God, both by imputation and by inchoation
at the same time, or partly by the imputation of Christ's
righteousness and partly by the beginning of new obedience).
51]
7. Item, applicationem promissionis gratiae fieri et fide
cordis et confessione oris ac reliquis virtutibus (that
is, also that the application of the promise of grace
occurs both by faith of the heart and confession of the
mouth, and by other virtues). That is: Faith makes righteous
for this reason alone, that righteousness is begun in
us by faith, or in this way, that faith takes the precedence
in justification; nevertheless, renewal and love also
belong to our righteousness before God, however, in such
a way that it is not the chief cause of our righteousness,
but that our righteousness before God is not entire and
complete without such love and renewal. Likewise, that
believers are justified and righteous before God at the
same time by the imputed righteousness of Christ and the
incipient new obedience, or in part by the imputation
of Christ's righteousness and in part by the incipient
new obedience. Likewise, that the promise of grace is
appropriated to us by faith in the heart, and confession
which is made with the mouth, and by other virtues.
52]
Also this is incorrect, when it is taught that man must
be saved in some other way or through something else than
as he is justified before God, so that we are indeed justified
before God by faith alone, without works, but that it
is impossible to be saved without works or obtain salvation
without works.
53]
This is false, for the reason that it is directly opposed
to the declaration of Paul, Rom. 4, 6: The blessedness
is of the man unto whom God imputeth righteousness without
works. And Paul's reason [the basis of Paul's argument]
is that we obtain both, salvation as well as righteousness,
in one and the same way; yea, that by: this very means,
when we are justified by faith, we receive at the same
time adoption and heirship of eternal life and salvation;
and on this account Paul employs and emphasizes the particulas
exclusivas, that is, those words by which works and our
own merits are entirely excluded, namely, by grace, without
works, as forcibly in the article concerning salvation
as in the article concerning righteousness.
54]
Likewise also the disputation concerning the indwelling
in us of the essential righteousness of God must be correctly
explained. For although in the elect, who are justified
by Christ and reconciled with God, God the Father, Son,
and Holy Ghost, who is the eternal and essential righteousness,
dwells by faith (for all Christians are temples of God
the Father, Son, and Holy Ghost, who also impels them
to do right), yet this indwelling of God is not the righteousness
of faith of which St. Paul treats and which he calls iustitiam
Dei, that is, the righteousness of God, for the sake of
which we are declared righteous before God; but it follows
the preceding righteousness of faith, which is nothing
else than the forgiveness of sins and the gracious adoption
of the poor sinner, for the sake of Christ's obedience
and merit alone.
55]
Accordingly, since in our churches it is acknowledged
[established beyond controversy] among the theologians
of the Augsburg Confession that all our righteousness
is to be sought outside the merits, works, virtues, and
worthiness of ourselves and of all men, and rests alone
upon Christ the Lord, it must be carefully considered
in what respect Christ is called our Righteousness in
this affair of justification, namely, that our righteousness
rests not upon one or the other nature, but upon the entire
person of Christ, who as God and man is our Righteousness
in His only, entire, and complete obedience.
56]
For even though Christ had been conceived and born without
sin by the Holy Ghost, and had fulfilled all righteousness
in His human nature alone, and yet had not been true and
eternal God, this obedience and suffering of His human
nature could not be imputed to us for righteousness. As
also, if the Son of God had not become man, the divine
nature alone could not be our righteousness. Therefore
we believe, teach, and confess that the entire obedience
of the entire person of Christ, which He has rendered
the Father for us even to His most ignominious death upon
the cross, is imputed to us for righteousness. For the
human nature alone, without the divine, could neither
by obedience nor suffering render satisfaction to eternal
almighty God for the sins of all the world; however, the
divinity alone, without the humanity, could not mediate
between God and us.
57]
But, since it is the obedience as above mentioned [not
only of one nature, but] of the entire person, it is a
complete satisfaction and expiation for the human race,
by which the eternal, immutable righteousness of God,
revealed in the Law, has been satisfied, and is thus our
righteousness, which avails before God and is revealed
in the Gospel, and upon which faith relies before God,
which God imputes to faith, as it is written, Rom. 5,
19: For as by one man's disobedience many were made sinners,
so by the obedience of One shall many be made righteous;
and 1 John 1, 7: The blood of Jesus Christ, the Son of
God, cleanseth us from all sin. Likewise: The just shall
live by his faith, Hab. 2, 4; Rom. 1, 17.
58]
Thus neither the divine nor the human nature of Christ
by itself is imputed to us for righteousness, but only
the obedience of the person who is at the same time God
and man. And faith thus regards the person of Christ as
it was made under the Law for us, bore our sins, and in
His going to the Father offered to His heavenly Father
for us poor sinners His entire, complete obedience, from
His holy birth even unto death, and has thereby covered
all our disobedience which inheres in our nature, and
its thoughts, words, and works, so that it is not imputed
to us for condemnation, but is pardoned and forgiven out
of pure grace, alone for Christ's sake.
59]
Therefore we unanimously reject and condemn, besides the
above-mentioned, also the following and all similar errors,
as contrary to God's Word, the doctrine of the prophets
and apostles, and our Christian faith:
60]
1. When it is taught that Christ is our righteousness
before God according to His divine nature alone.
61]
2. That Christ is our righteousness according to His human
nature alone.
62]
3. That in the passages from the prophets and apostles,
when the righteousness of faith is spoken of, the words
justify and to be justified are not to signify to declare
free from sins and to obtain the forgiveness of sins,
but to be made actually and really righteous because of
love infused by the Holy Ghost, virtues, and the works
following from it.
63]
4. That faith looks not only to the obedience of Christ,
but to His divine nature as it dwells and works in us,
and that by this indwelling our sins are covered before
God.
64]
5. That faith is such a trust in the obedience of Christ
as can be and remain in a person notwithstanding he has
no genuine repentance, in whom also no love follows, but
who persists in sins against his conscience.
65]
6. That not God dwells in the believers, but only the
gifts of God.
66]
These and like errors, one and all, we unanimously reject
as contrary to the clear Word of God, and by God's grace
abide firmly and constantly in the doctrine of the righteousness
of faith before God, as it is embodied, expounded, and
proved from God's Word in the Augsburg Confession, and
the Apology issued after it.
67]
Concerning what is needful furthermore for the proper
explanation of this profound and chief article of justification
before God, upon which depends the salvation of our souls,
we direct, and for the sake of brevity herewith refer,
every one to Dr. Luther's beautiful and glorious exposition
of the Epistle of St. Paul to the Galatians.
